THE BARREN TREES DOOM: A SERMON PREACHED AT NEWBERRY ON THE FIFTH DAY OF AUGUST. 〈◊〉 ●●E DAY OF HIS 〈◊〉 MOST HAPPY DE●●● 〈◊〉 ●●●m THE BLOODY Conspiracy of the Earl of Gowry and his brother Alexander. By BARTHOLOMEW PARSON'S Bachelor in Divinity, and Vicar of Collingborne Kingston in the County of Wiltes. DAN. 4.23. Hue down the Tree and destroy it. PSAL. 18.40. Thou hast given me the necks of mine enemies, that I might destroy them that hate me. LONDON, Printed by NICHOLAS OKES, for MATHEW LAW, and are to be sold at his shop in Paul's Churchyard at the sign of the Fox. 1616. TO THE RIGHT HONOURABLE WILLIAM EARL OF PEMBROKE, LORD HARBERT OF CARDIFF LORD Parr and Rosse of Kendal, Lord Marmion and St. Quintine, Lord Chamberlain to his Majesty, Knight of the most Noble Order of the Garter, and one of his majesties most Honourable Privy Council. RIGHT HONOURABLE LORD, KING Saul being brought into such a strait, that to escape the hands of the uncircumcised Philistimes, he laid violent hands upon himself, fell upon his own sword and died a 1. Sam. 31.4. . David in his Funeral Elegies, in his Lamentations wherewith he lamented over Saul and jonathan, crieth out, Tell it not in Gath, publish it not in the streets of Ashkelon, lest the daughters of the Philistims rejoice, lest the daughters of the uncircumcised triumph b 2. Sam. 1.20. . But when a better than Saul c 1. Sam. 15.28. , to whom God hath given the Kingdoms of great Britain, being so brought into the snare of those mighty Hunters, Nimrods', uncircumcised in heart, the Earl of Gowry and his brethren, that the sorrows of death compassed him, the floods of the ungodly made him afraid d Psalm. 18.4. , and he was ready to say with King Hezekiah, I am deprived of the residue of my years, I shall not see the Lord in the Land of the living, I shall behold man no more with the Inhabitants of the world e Esa. 38.10.11 , was notwithstanding so delivered out of the snare of those Fowlers, that not an hair of his head fell to the ground; It is a good thing for us that are the Lords Praecones f Esay 58.1. , in our Panygyrickes that we speak unto the Lord in the day of the commemoration thereof g Psal. 18.1. , to cry it in the streets, in the chief places of concourse, in the opening of the gates h Prou. 1.20. , and in the Temples of the Lord that both Zion hearing of it, may rejoice and be glad i Psal. 96.8. ; and all the daughters of Babylon that bear evil will at Zion, all treacherous Zibah's, that could find in heart to blow the Trumpet of rebellion against their Sovereigns k 2 Sam. 20.1. , may be confounded, and hang down their heads for shame. Now though my tongue be not as the pen of a ready writer, though mine hand want Apelles Art to paint out this our Alexander in his great deliverance; yet I have made bold, in mine heart to indite some good matter, with my tongue to speak, and with my pen to publish the things that I have made touching the King l Psalm. 45.1. And albeit it might be said to me, being little both in mine own and others eyes, What art thou? Whence comest thou? yet I have like Hester, adventured to come with these my raw meditations into the Courts of your honours house without calling thither m Hest. 4.10. , hoping as David showed kindness to Mephibosheth for jonathans' sake n 2. Sam. 9.7. , so you will vouch safe to receive it into your favourable protection for the subjects sake whereof it entreateth, his highness happy and wonderful saving, in whose safety at that time consisted, both in general, the preservation of these two famous kingdoms, and also in special, the continuance of your honour's prosperity and dignity unto this day; you being one of the fowls of the air that have their habitation in the branches of this great tree o Dan. 4 21. . Again, my persuasions are strong, that any thing spoken of his majesties wonderful deliverance, shall be welcome to him, in whom have been observed to meet, and be conjoined, those several commendations that Alexander the Great gave to two of his servants, commending the one (Craterus) to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of the king in the things that concerned his crown and dignity: the other (Hephaestion) to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of Alexander in a private respect & affection towards his person: and that the basest earthen vessel, that bringeth in it any of the heavenly treasures, shall find favour in his eyes, who (as it was said of Scevola that he was jurisperitorum eloquentissimus, of all the Lawyers the most eloquent man) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of our Nobles the most skilful in Divinity, who hath made God's testimonies his counsellors, taketh more delight in them then in thousands of gold and silver, and thinketh it a greater honour to be a member of the Church, than a Peer of the Realm. All which hath made me put on the spirit of boldness, to dedicate unto your honourable protection, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 song of triumph, wherein the highest note is concerning the Mercies of the Lord, and the faithfulness that he hath showed unto our David his anointed. Pardon then (I beseech your Honour) my boldness, accept it with gracious favour, and protect it under the shadow of your roof (as Lot did the Angels) that miscreants may do nothing unto it. And in my poor measure I will not cease to fall down an humble suppliant before the Throne of grace, to make request, that God which hath blessed you with the blessings of heaven above, and of the deep that lieth under neath, would also bless you with all spiritual blessings in heavenly things in Christ; who hath given you a name upon earth, would give you a name and place within his house and his walls; which hath made you happy in standing before an earthly Solomon, would give you the fullness of joy in his presence; and which hath set you with the Princes of his people, would in his good time set you at his right hand where there are pleasures for evermore. Your Honours in all humble duty, BARTHOLOMEW PARSONS. THE BARREN TREES DOOM. MATH. 3.10. Therefore every Tree which bringeth not forth good fruit, is hewn down, and cast into the fire. THAT this parabolical speech may not be uttered to us, as unto them to whom it is not given to know the secrets of the Kingdom of heaven: Who seeing do not see, and hearing do not hear, nor understand a Mat. 13.11. : If with the Disciples we ask the heavenly Master apart concerning this Parable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will unfold and expound it unto us b Mar. 4.34. : And as he doth, aperire os suum in parabolis, open his mouth in Parables; so he will, aperire etiam ipsas parabolas, open the Parables themselves also c August. in Psal. 77. , if we consult with the heavenly Oracles, the light of them will dispel the darkness that hangeth on the face of this Text: Nihil enim fere, etc. (saith Saint Austin d August. de doctr. Christ. l. 2. cap. 7. ) For the most part there is nothing fetched out of those obscurities (which are in the Scriptures) which we may not find more plainly spoken in another place. Let us know then, that the Lord (who speaketh of himself according to the Hebrew proverb, With the tongues of the sons of men, and of whom, according to that golden rule of Athanasius, those things which in Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are spoken according to human affection, are to be understood as becometh the nature of God) is pleased to take upon him the name and profession of an Husbandman, whose husbandry his Saints are e 1. Cor. 3.9. : Of a Master: Of a Vineyard, f Esay 5.1. whose Vineyard is the house of Israel, the men of judah his Plants g Ibid. v. 7. , being a Vine, noble for generosity h jerem. 2.21. , excellent for glory i Ezek. 17.8. , and pleasant for delectation k Esay 5.7. : And of a Gardener, whose Spouse is a Garden enclosed, the Plants whereof are an Orchard of Pomegranates with pleasant Fruit l Cant. 4.12. . Now as in the floor of the Church, there is mingled together, chaff to be severed with the fan and thrown into the fire, and wheat to be gathered into the Garner m Math. 3.12. ; In the field of the Kingdom of Heaven, are tars to be pulled out, and burnt up, and wheat to be carried into the Barn in their due season n Math. 13 30. : In the Net of the Kingdom of Heaven, are gathered all kinds of things; bad to be cast away, and good to be put into vessels o Math. 13.44.48. . So in this Vineyard of the Lords of Hosts, in this garden of our Well-beloved, there are found, both trees planted by the rivers of the water of the Sanctuary, whose leaves shall not fade, neither shall their fruit fail p Ezek. 47.12. ; and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trees of Autumn decaying, whose fruit withereth; yea without fruit, twice dead, q Jude 12. as the speech of the Holy Ghost riseth by degrees in that place. These, these Trees doth this Messenger before the face of the Lord, being like to purging fire r Mal. 3.2. De coelo tangere, strike at from heaven; and not either Totum genus humanum, all mankind (as some Interpreters would have it s Hugo Cardin. Beda jansen. ) for they are the Trees of the Forests t Esay 44.14. , not of the Garden of the Lord: or only Genus Israeliticum, the people of Israel (as some restrain this commination u Chrys. Hilar. Theophilact. Muscul. Piscat. Maldon. .) For though this parabolical speech be specially intended against evil Professors of his time by john the Baptist here, as it is used also by our Saviour against evil Prophets of the succeeding times x Math. 7.19. ; yet Communi ratione, in a general consideration all Pseudo-Christians, that like the Angel of the Church in Sardis have a name that they live, but are dead y Reu. 3.1. , are understood; including herein; who bearing not fruit in Christ, must be taken away z john 15.2. , and being barren, must be cut up, that they may not cumber the ground of God's Sanctuary a Luke 13.7. . Of which Trees, not to the boughs or body, but to the root, is laid already, not to be laid hereafter; not a knife to prune (for such dressing is requisite for the good branches that bring forth fruit b john 15.2. ) but an axe to cut down: Which whether we interpret with Saint Jerome c Hieron. in locum. of the Ministry of that most piercing d Heb. 4.12. word, which is like as a fire, and like an hammer breaking the Rocks e jer. 23.29. , and which by denouncing vengeance against all disobedience, doth pluck up, root out, destroy and throw down f jer. 1.10. (for so God heweth by his Prophets, and slayeth by the words of his Mouth g Hos. 6.5. :) Or with Chrisostome h Chris. in locum. , to be the Acutissima ira consummationis, God's most sharp anger that will make an end of all: With Maldonate, the Divinum judicium, i Maldonat. in locum. divine judgement; It cometh all to one, there being but little difference between God's voice threatening, and his hand taking vengeance on them. Chrisostome summeth up the whole hitherto very elegantly, Nihil terribilius, etc. k Chris. in locum. There is nothing more more terrible than this manner of speaking, for he threateneth not them with a flying hook, nor with the destruction of the hedge, nor the treading down of the Vineyard, but with a cutting Axe; yea, and which is more terrible, with such an Axe that is at hand, and cutteth even presently. Therefore] Nihil certius, nothing is more certain, it is a conclusion from the breath of his mouth, who is the God that cannot lie l Tit. 1.2. . A Tree] yea a Tree of the Vineyard, of the Garden, that no man may build upon, or boast of a plantation without fructification. Every Tree] that no man may exempt himself from the common condition; For he that goeth about to except himself doth but deceive himself. That bringeth not forth good fruit] that no man may think it enough to have brought forth good fruit, m Maldonat in locum. nor place the whole duty of a Christian in abstaining from evil. Is cut down] not, shall be cut down: the time present, intimating the presentness of the danger; and he threateneth not any slight stroke, but cutting down by all means n Musculus in locum. . And cast into the fire] that like judas it might go into his own place o Acts 1.25. . This second Elias then walking in the spirit and power of the first Elias, doth, as it were, call for fire from heaven p 2. King. 1.10. against these barren unbearing Trees, that have lost the blessing of their creation in Christ jesus q Gen. 1.11. Ephes. 2.10. , to bring forth fruit according to their kind. But that we may take a survey of the particulars in their ranks, let us mark, First, the certainty of the vengeance denounced; Therefore,] It is not a matter nakedly affirmed, but strongly concluded, like the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r Rom. 3.28 We conclude, etc. Secondly, the subject, or person, capable of this punishment; A Tree] of the garden; which lest the judge should show himself partial, is amplified by the general extent, every such Tree.] Thirdly, the moving cause hereof; For far be it from the judge of the whole world that he should not do right, s Gen. 18.25. that he should punish any undeservedly; because it bringeth not forth good fruit.] Lastly, the nature of the punishment standing upon two feet: 1 Such a Tree is to be hewn down] that it may not cumber the ground, and offend other good plants. 2 It must be cast into the fire] that it may receive as it hath deserved, for the end of such Trees is to be burned t Hebr. 6.8. The certainty of the vengeance here denounced, standeth in the door of the Text, like Abraham in the door of his Tent. Therefore:] It is not a bare affirmation, which were enough, but a demonstrative conclusion, inferred out of his premises, which is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superabundant: For if the words of God's mouth are mighty and operative, Dixit, & facta sunt; u Psal. 33.9. much more are the counsels of his heart infallible, indivertible, The counsel of the Lord standeth for ever, the thoughts of his heart to all generations x Ibid. vers. 11. : Therefore (as Saint Jerome saith well) If we believe not God when he speaketh, yet let us believe him when he sweareth: So, if we believe not God when he doth nakedly Affirm, yet let there be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a full assurance of faith in us, when he doth regularly Conclude, and compel us (as it were) by force of Argument. As then all the promises of God, are Yea and amen, in Christ jesus: I will not (saith he y 2. Cor. 1.20. ) falsify my truth, I will not alter the thing that is gone out of my lips z Psal. 89.33. : So all his denunciations of vengeance are stable, yea immutable, as the Laws of the Medes and Persians, which altar not a Dan. 6.8. . Moriendo morieris, Thou shalt surely die the death b Gen. 2.17. , was Adam's doom, if he should fall into sin; the words being doubled, because the thing was established, as in Pharoahs' dream c Gen. 41.32 : Whether vengeance then come in the morning, as upon the Sodomites d Gen. 19.23.24. , upon whom about the rising of the Sun Gehennam è coelo misit deus e Saluianus l. 1 de gubernat dei. , God sent an hell out of heaven; Or at noon day, as to Haman, who was caught from his dinner to the gallows f Ester 7.9. ; Or at eventide, as to Ahab, who being wounded in war, died in his Chariot about the going down of the Sun g 1. King. 22 35 : Or in the night season, as to Chedorlaomer, and the Kings that were with him, whom Abraham overtook and smote by night h Gen. 14.15. : Whether it come serius aut citiùs, later or sooner, yet certis passibus illa venit, it cometh surely without failing: The Lord that recompenseth will surely recompense i jer. 51.56. Know certainly that ye shall die by the sword, by the famine and by the pestilence k jer. 42.22. . And that vision that Habecuck saw against the capital sins, not only of his times, but also of all times; Pride, Covetousness, drunkenness, and Idolatry, must surely come l Habacuk. 2.3 . Therefore not so much for the secrecy, as for the certainty thereof, is vengeance sealed up amongst God's treasures, m Deut. 32▪ 34. yea bound with the indissoluble band of an oath; The Lord sweareth that he will have war with Amalecke from generation to generation n Exod. 17.16. : I have sworn unto the house of Eli, that the iniquity of Elies' house shall not be purged with sacrifice, nor offering for ever o 1. Sam. 3.14. Let no man then, when he heareth the words of God's curses denounced against his evil ways, sing a requiem to his own soul, bless himself in his heart, saying, with the stubborn in heart, I shall have peace, though I walk according to the stubbornness of mine heart p Deut. 29.19. ; with the wicked, I shall never be moved q Psalm 10.6. ; with the sinners, Evil shall not come r Amos 9.10. with the grievous trespassers, Evil shall not come upon us, the Prophets are but wind, and the word is not in them f jer. 5.12.13. ; with the frozen in their dregs, The Lord will do neither good nor evil t Zeph. 1.12. . For as the Lord liveth (it is his own attestation) if he whet his glittering sword, and his hand take hold on judgement, he will render vengeance on his enemies, and reward them that hate him, he will make his arrows drunk with their blood, and his sword shall devour their flesh u Deut. 32.40.41.42. . But I have many things to say, I pass from the certainty, and come to the subject or persons, upon whom this vengeance must be inflicted: A Tree.] Now all Trees are not of one sort, of one rank, for some are Trees of the Forest, some of the Garden: What Trees then must this Axe hue at? Not those of the Forest; For what hath he to do to judge them being without x 1. Cor. 5.12. but the Trees of the Garden, for them he judgeth being within y Ibidem. , and in the Garden, Not those flourishing Palms, that bring forth fruit still z Psal. 92.12.13 , but those ligna arida, dry Trees a Esay 56.3. : Such as will be Citizens of Zion, and yet not suffer the Lord that reigneth in Zion b Esay 52.7. , to rule over them c Luk. 19.14.27 ; Such as will be in the Vineyard, yet will yield no fruit to the Lord of the Vineyard d Mat. 21.34. ; for such Chaff will grow with the Wheat e Math. 13. , such tars will spring up with the good Seed, and such vessels of dishonour will thrust themselves into the great house of God's Militant Church f 2. Tim. 2.20. , though being in the Church, they are not of the Church g 1. john 2.9. ; no more than the Elect being in the world, are of the world h joh. 15.19. . Those Pharisees then of the Concision, the brethren of the Separation, which stand apart, will not come near our Churches, as though they were holier and sounder than they i Esay 56.5. , and which can find no rest for the sole of their foot, but the Synagogue of Amsterdam, are not led with the fervour of zeal, but transported with the fury of Schism, whilst they leave God's Floor because of some Chaff, break his net because of some baggage of fish, depart out of his house because of some vessels of dishonour, and forsake his field because of some cockle: Non propter malos boni deserendi, k Angust. epist. 48. sed propter bonos mali tolerandi: Good men are not to be forsaken for ill men's sakes, but the ill are rather to be tolerated for the goods sake. Doth the Olive Tree presently lose his fatness, or the Figtree his sweetness, because the pricking bramble groweth near them? Doth the Lily cease to be a Lily, because it is amongst the Thorns l Cant. 2.2. ? Hath our Mother lost her beauty, yea her face itself, if there be a spot or scratch upon it? Ecclesiam teneo (saith Saint Austin m Augst. lib. 3. contra Crescon. grammat. cap. 35 ) etc. I abide in the Church being full of Wheat and Chaff, I amend those that I can, I tolerate those that I cannot amend, I fly from the Chaff lest I should be it, but not from the Floor, lest I should be nothing: But they being carried about with every blast of vain doctrine n Ephes. 4.14. , still innovating their Positions, still new hammering their Church Constitutions, show themselves to be but Chaff. Tu qui vento tentationis evobasti, etc. (saith Austen) Thou which art blown out of the Floor with the wind of temptation, what art thou? Wheat: the wind would not carry it out of the floor: By the place therefore where thou art, acknowledge what thou art. But to leave the pursuit of these fugitives, & to come nearer to ourselves; if this must be done to these dry barren trees o Luke 23.32. , though they want not leaves to cover their nakedness, p Math. 21.19. though they have a name and place within the walls of God's house, q Esay 56.5. what profiteth it them to rest in an outward profession, show of godliness, & to want the inward power, and life thereof? to be painted Sepulchres, beautiful without, loathsome within r Math. 23 27. , foris Catones, intus Neronis, outwardly as grave as Cato, inwardly as wild as Nero: and as Saint Austen speaketh, in superficie boni, in alto mali; in the outside good, in the inside evil: and to have our fruit like to the Apple of Sodom, which s Solinus. in the outside hath a show of ripeness, but in the inside smoky dust, so that upon the least touch it sendeth out smoke, and goeth away in a flying dust. Shall the wolf ever be set on the right hand, because he cometh sometimes in sheeps clothing? t Math. 7.19. Shall not Satan fall from Heaven like lightning, u Luke 10.18. though here he often transform himself into an Angel of light? x 2. Cor. 11.14. Shall not the five foolish Virgins, that brought with them the lamps of an outward profession only, and wanted the oil of grace, be shut out of the Kingdom? y Math. 25.10. Can Ahab escape the stroke of the arrow, though he were disguised in his habit? z 1. King. 22.34. And shall men, though they swear vain, false oaths, commit murder, adultery and such like wickedness, be delivered if they come and stand before God in his house? a jer. 7.9.10. Assuredly such halting between God and world, will make us pendere inter coelum & terram, hang between heaven and earth (as Erasmus was painted) yea perdere coelum & terram, lose both heaven & earth; the world hating us, because we are Christians so much as in appearance, God hating us double, because we are Christians but in appearance. But that none may dream of any starting corners, hope for any lurking holes here, that greatness may not keep out of the way Cum privilegio, that meanness may not think to be returned with a non est inventus, let us cast our eyes upon the extent, it is every such barrentrer, that this Axe must do execution upon. It is not in foro poli, in the Court of heaven, as it is in foro soli, in the earthly Courts; where the greater flies break through the Spider webs of the laws, and escape, and the lesser are only caught; and where a David that sitteth on the Throne findeth some sons of Zeruich too hard for him, so that he cannot reward the doer of evil according to his wickedness: But this judge of the whole world (who judgeth without any respect of persons) b Roman. 2.11. will do right, in giving to every such fruitless tree the recompense of their cursed barrenness, in destroying utterly every enemy that doth evil in his Sanctuary, c Psalm. 7.4.3 whether jew or Gentile, d Roman. 2.9. whether natural branch or engraffed, e Rom. 11.21. whether low or high, rich or poor, f Psalm. 49.2. whether sitting upon the Throne, or being captive in the prison, g Exod. 12.29 whether people or priest, servant or master, maid or mistress, buyer or seller, lender or borrower, taker of usury or giver of usury; h Isaiah. 24.21. and to use Saint Austent words in another case, quicquid aliud dioi potest, etc. i August. Tract. 52 in johem. Whatsoever else may be spoken, according to those innumerable differences, whereby men differ one from another, from the highest to the lowest, from the King to the beggar. This ventus urens, scorching wind then of the Lords indignation, shall not only light upon or blight the low shrubs, the thistle of Lebanon, k 2. King. 14 9 the hyssop that groweth upon the wall, l 1. King 4.34. but also the Cedars of Lebanon, that are high, m 2. King. 19 23 for their eminency, excellent n Cant. 5 12. for their glory, the Cedars of God o Psalm. 80.10. for their dignity. The voice of the Lord, the thunderbolt of his wrath, breaketh the Cedars, yea breaketh the Cedars of Lebanon in pieces, p Psalm. 29.5. he will prepare destroyers for these chief Cedars, and cast them into the fire. q jerem. 22.7. Zedekiah an high Cedar must be taken in God's net, and brought to Babylon, there to receive his judgement. r Eze. 17.20.22 Yea the higher they stand, the more frequent, the more vehement is the blowing, the beating of the wind of God's indignation against them, according to that of the s Horat. Carmin lib. 2. Ode 10. Poet. Sapius ventis agitatur ingens Pinus, & celsae graviore casu Decidunt turres, feriuntque summos fulgur a montes. With winds is often tossed the Pine three tall, And highest towers with greatest ruin fall, And tops of mountains lightnings of tenst smite. Horribly and speedily, will God appear to them that be in high places, a sore trial shall be to the mighty t Wisd 6.5.8. , he shall cut off the spirit of Princes, and is terrible to the kings of the earth u Psal. 76.12. . For are not they under God? as joseph speaketh of himself x Gen. 50.19. , and being so under God, that they are solo Deo minores y Tertul. ad Scapulam. cap. 2. only lesser than God, they do soli deo peccare, sin only against God, as David said of himself z Psal. 51.4. , and must give accounts of their doings at God's tribunal seat only Gods anointing being upon them, thought they should hunt after our lives, as after a Partridge in the mountains a 1. Sam. 29.20 , yet must we not cut off the laps of their garments b 1. Sam. 24.6. . Neither on the other side, is this day of the Lord of Hosts only upon all that is exalted, upon the Cedars of Lebanon that are high and exalted, and upon all the Ol●es of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every high to well, and upon every strong wall, super valentissimos & mu●tissimo●▪ upon those that are most strong and fenced; as junius glosseth the words, and upon all the ships of Tarshish, and all pleasant pictures; super opulentissimos & ●rnatissimos, upon them that are most wealthy and gay c Esay 12.16. & junius Ibid. : but also upon the Fir trees, that is, populares quosque, all the people, and the forest of the vintage, that is, promiscuum numerum tenuium è populo, the confused number of the poor amongst the people d Zach. 11.2. & junius Ibid. . howl Fir tree for the Cedar is fallen, because all the mighty are spoiled. howl o ye Oaks of Bashan, for the forest of the vintage is come down. The mean man must be brought down as well as the mighty humbled e Esay 5.25 , for every man must bear his own burden f Galat. 6.5. , every one give an account of himself to God g Rom. 14.12. , and every man receive the things that he hath done, according to that which he hath done h 2. Cor. 5.10. . But what is the cause why so certainly, so generally, every such tree must be so dealt withal? For God's thoughts are not as man's thoughts, his ways as man's ways i Esay 55.9. , that he should bate any unworthily, condemn them undeservedly. No man can complain of him, as David the type, and Christ the Antitype of their haters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They hated me without a cause k Psal. 35 19 john 15.25. . It is a man's voice, or rather a devils, not Gods; Non amote Sabidi, nec possum dicere quare; I love thee not. Sabidius, but I cannot tell why. As David then answered his brother when he checked him, for coming to the war, Is there not a cause l 1. Sam. 17.29. ? So is there not a cause of the Lords war against these Trees? Surely every Tree at his first creation, had his blessing to bring forth fruit according to his kind m Gen. 1.11. ; and these Trees of the Garden if they will be created a new in Christ jesus n Ephe. 2.10. , must have a blessing to bring forth fruit in him; which, if with profane Esau o Heb. 12.16. , they have set light by p Gen. 25.33.34. , they are fit for nothing but the Axe, and good for nothing but the fire: Being then with the cursed Figtree barren q Math. 21.19. , not bringing forth good fruit] the Lord who is righteous in all his ways, holy in all his works r Psal. 145.17. , cannot be unrighteous in executing this vengeance upon them. We see then the evidence that is here given in against them, They bring not forth good fruit. Now that we may not think them thus condemned before their cause (though it be not unheard) be well understood, that we may not cry with the Eunuch here, How can we understand without a guide s Acts 8.31. , Noverint universi, be it known to all, that the fruits wherein they fail, are the fruits of righteousness, wherewith they should be filled t Phil. 1.11. , good works, wherein they should be fruitful u Col. 1.10. , the fruits of the Spirit of God, in all goodness, righteousness, and truth x Ephe. 6.9. . Now these fruits are not all of one sort, are not all subject to one consideration; for some of them are general, growing upon all the Trees of the Garden, upon all the branches that are graffed in the true Vine, such as are those good fruits of the Spirit to be found on every good Tree, Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance y Gal. 5. 22i ; Some are special, particular, which every Tree must bring forth according to his kind, as being his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper fruit, whereby he must be known z Luke 6.42. in that Calling wherein God hath set him. For thus the Olive Tree hath his fatness, the Fig Tree his sweetness a judges 9 13 , the Vine his Vinum laetificans, Wine that cheereth God and Man, and every Tree planted by the rivers of the waters of the Sanctuary, bringeth forth fructum suum, his own fruit in due season b Psal. 1.3. . As then (according to that difference made by Saint Austen c Aust. Epist. 50 ) a King serveth God after one sort, as he is a man, after another sort, as he is a King: As he is a man, he serveth him by living faithfully; as he is a King also, he serveth him by ordaining Laws that command justice, and forbidden the contrary with convenient authority. So all the household of faith oweth a service to God, after one sort in the general fruits of holiness d Rom. 6.21. , and after another sort in the proper fruits of a particular Calling, and as they are the several Members of one Mystical Body; if Heads, in Ruling; if Eyes, in looking about; if Hands, in working; if Feet, in walking. For thus besides those general duties of piety, which lie equally on every one's shoulders, the Prince's fruit, that sitteth on the Throne, is to do equity and righteousness e 1. King. 10 9 , to be (as nebuchadnezzer's Tree showed to him in a vision) fair and fruitful, having meat in it for all, making shadow for all the beasts of the field, and and spreading its boughs that the fowls of the air may dwell in it, and of which all flesh may be said f Daniel 4.9. the honourable man's fruit, to hold it his greatest honour with jabesh, to call upon the name of the Lord g 1. Chron. 9.10. , to honour him by whom he is honoured, to open his treasures, and to offer gifts unto Christ h Math. 2.11. . The judges fruit to execute judgement truly and uprightly in the gate i Zach. 8.16. , the man of wars fruit, to do violence to no man, to accuse no man falsely, and to be content with his wages k Luk. 3.14.18. . The Pastor's fruit, to rule well in the house of God, to labour in the word & doctrine l 1. Tim. 5.17. . The rich man's fruit, to be rich in distributing and communicating m 1. Tim. 6.18. . The subjects fruit, to yield obedience to Principalities and Powers n Titus 3.1. . The servants fruit, to be subject to their Masters, and please them in all things o Titus 2.9. . And in a word, every particular man's fruit wherein he is called, therein to walk and abide before God p 1. Cor. 7.20. . And as the fig tree cannot bring forth Olives, nor the vine figs q jam 3.12. : so neither aught one of these trees planted in the courts of the Lords house, bring forth the fruit that is peculiar to another, but still every one according to his kind. Simcon and Levi brought not forth fructum suum, their fruit, when they slew Hamor & Sechem that had abused their sister as a whore r Gen. 34.26. For vengeance is Gods s Deut. 32.35. , & this power to execute vengeance he hath delegated to the Gods of the earth, tying private men's hands therefrom. Corah, Duthan, and Abiram with their company, brought not forth their fruit, when being not of the seed of Aaron, they would come near to offer incense before the Lord t Num. 16.40. Vzzah not his fruit when he put his hand to the Ark of God, and held it u 2. Sam. 6.6. , which was the Levites charge, and near to which no stranger might come x Num. 18.4. . Vzziah the King not his fruit when he went into the Temple to burn incense upon the Altar of incense, which pertained to the Priests that were consecrated to offer incense y 2. Chr. 26.17 18. . The base bramble not his fruit, when he would be anointed King over the trees. z judges 9.15. For he by whom Kings do reign a Frou. 8.15. never set such trees on the Throne. Servants, not their fruit, when they ride on horseback, and cause Princes to walk as servants on the ground b Eccles. 10.6. . The vagabond jews, not their fruit, when they took in hand to adjure the evil spirits by jesus whom Paul Preached c Acts 9.13. , for that jesus who only could command the unclean spirits, had never said unto them, cast out devils d Math. 10.8. Priute spirits, not their fruit, when they would reform Temples, throw out Idols, and put down either real or supposed abominations: For their fruit is, to keep themselves from Idols e 1. joh. 5.21. , not to lay hands on Idols; to beware of bowing to Baal f 1. King. 19.18. , not to meddle with breaking of Baal in pieces; to refuse to fall down before a Nebuchadnezzars Images g Dan. 3.6. , but not to throw it down. Our reformed Sisters, not their fruit, when they climb into Moses Chair, and will be Doctors of the Law; For Saint Paul hath long since inhibited, suspended such excess of zeal: I permit not a woman to teach, nor to usurp authority over the man, but to be in silence. h 1. Tim. 2.12. But to leave this enumeration of particulars, In quibus non tam copia quam modus quaerendus est, wherein I must not so much seek for store as keep measure. From this evidence here brought in against these Trees, that they want good fruit, ariseth another case in Divinity, whereby we may be resolved, that it is not enough to be harmless in forbearing of evil, but we must also be fruitful in doing of good: And that our righteousness must not only be privative, in ceasing to do evil i Esay. 1.16. , but also positive, in learning to do well: Abhor that which is evil, cleave to that which is good k Rom. 12.9. . The curse cleaveth unto the Figtree, not because it had Figs (such as jeremy saw) very naughty, which could not be eaten, they were so evil l jer. 24.2. , but for want of good Figs m Mar. 21.19. . And jobs letters of commendation that he carrieth, as it were, from God to men, run in this tenor, that he was not only harmless in eschewing evil, but also upright in working of good n job. 1.1. . And all the Sheep in Christ's Fold must not only be innocent in doing none evil, but also fruitful in bringing forth thousands and ten thousands in the Courts of his Gares. They that have learned Christ, are taught by his saving grace, not only to deny ungodliness and worldly lusts, but also to live soberly, righteously, and godly in this present world o Titus 2.11. : Not only to cast away the works of darkness, but also to put on them the armour of light p Rom. 13.12. . Yea even that Pharisie, whose praise was of men, not of God; whose outside only had a fair show, his inside being full of filthiness, and whose justifying himself before men, made him abominable in the sight of God; q Luk. 16.15. soundeth the Trumpet of his own praise, not only for omission of evil, God I thank thee, that I am not as other men are, extortioners, unjust, adulterrers, but also for the operation of good, I fast twice in the week, I give tithes of all that I possess r Luk. 18.11.12 , whose righteousness, if we exceed not in righteousness, we cannot enter into the Kingdom of God s Math. 5.20. . Let the oppressor then, not only, not withhold the pledge, nor spoil by violence; but also give his bread to the hungry, and cover the naked with a garment; t Ezek. 18.16. ; yea, with Zacheus, restore fourfold to him that he hath wronged, either by feigned cavillation, or by horrible extortion u Luke 19.8. : and of the rest give Alms, yea sanctify an half, In pios usus, to good uses, that the whole may be clean unto him x Luke 11.41. . Let the swearer not only utter no blasphemy, but also bless God with that tongue wherewith he hath blasphemed him: The adulterer not only abstain from fornication, but also possess his vessel in holiness and honour y 1. Thess. 4.3.4 . The Usurer, not only lose the bands of wickedness, and take off the heavy burdens z Esay 58.6.7. ; but also break his bread to the hungry, bring the poor, that are cast out, to his house, and cover the naked, when he seethe him. The liar, not only cast off lying, but also speak the truth unto his neighbour a Epes. 4.25. The Thief, not only not steal any more, but also labour, working with his hands the thing that is good, that he may have to give to him that needeth b Ephes. 4.28. . And in a word, let the wicked not only forsake his wicked ways c Esay 55.7. , but also turn into the ways of righteousness. Otherwise, if (like to that conceit which Atheists have of God) we will neither do good nor evil d Zeph. 1.12. , our doom shall not be so easy as to be thrown into that feigned Limbus, either of the Fathers that died before Christ, or of infants that die unbaptized, where we shall neither enjoy good nor evil e Bel. lib. 2. de purgator. cap. 6. : But as in the omitting of good it is impossible not to commit evil, so for our both omission of good, and commission of evil, we shall be shut out of heaven, where is all good, and thrown into hell where is all evil. Again, if these Trees that bring not forth good fruit be here threatened with the fire, what shall become of those Trees, whose fruit like the Vines of Sodom and Gomorrah, is as bitter as gall f Deut. 32.32. ; yea upon every branch of which, there groweth nothing but rotten, stinking, and unsavoury fruit, and whereof all the members are servants to uncleanness and to iniquity, to commit iniquity g Rom. 6.19. ; whose hearts within them imagine mischief h Psal. 58.2. , whose hands without them execute cruelty upon the earth, and whose right hands are full of bribes i Psal. 26.10. , whose feet run to evil and make haste to shed blood k Pro. 1.10. ; whose cares are uncircumscised l Act. 7.51. ; whose eyes are full of all adultery, and cannot cease to sin m 2. Pet. 2.14. ; Whose throats are open sepulchres, whose tongues are used to deceit, under whose lips is the poison of Asps, whose mouths are full of cursing and bitterness n Rom. 3.13.14 ? Yea out of whose nosthriles (so full hath Satan filled every member with iniquity) cometh out smoke, as out of a boiling pot or cauldron, like to that Leviathan p job 41.11. , and all whose days are consumed not only like smoke q Psal. 102.3. , but even in smoke and fumes. And if the rich Glutton lie in the torments of hell, whose pride of apparel was but in purple and fine linen r Luk. 16.19. , what rivers of burning brimstone shall be kindled against them, who with Lucullus have ducent as vestes purpureas f Plutarch. in vita Luculli. , two hundred purple garments, and with Nero have new every day, and throw away the old t Sueton. in vita Neronis. : and with the Prince's children are clothed in strange apparel u Zeph. 1.8. , being so variable in their fashions, that as it is grown to a byword of Poland, by reason of the toleration of men of every sect and religion there, that if any one have lost his religion, he may find it there or no where: so it may of them, that if any nation have lost their fashion, they may find it amongst them or not at all x Sir Edwin Sands his Relations of Religions. ? If he who fared only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as saith the original) neatly and delicately every day, what they who rise up early to follow gluttony and drunkenness, and continue till night, till they be inflamed y Esay 5.11. , yea till all their Tables be full of filthy vomiting z Esay 28.8. . If he who clothed his back, and filled his belly with his own: what they whose backs are clothed with the spoils of others, and their bellies filled with the bread of deceit and rapine? If he who would not vouchsafe his crumbs to hungry Lazarus, what they who eat up the poor as bread a Psal. 14.4. ? Hinc magnopere colligendum, etc. (saith Gregory on these words) we may hence sufficiently gather, with what punishment he shall be punished which taketh away another man's goods, if he be cast into the damnation of hell, which giveth not his own. And si in ignem mittitur (as S. Austen speaketh in the case of the damned b Aug. de verbis Domini serm. 20 , etc. If he must be cast into the fire that hath preyed upon another man's? If he burn not given his own goods, whither shall he be sent that hath preyed upon another man's? If he burn with the Devil that hath not clothed the naked, where thinkest thou shall he burn that hath spoiled him? And if they must go captive with the first, that are not sorry for the affliction of joseph c Amos 6.6.7. , shall not they be bound hand and foot, and cast into utter darkness d Mat. 22.13. , that have caused the affliction of joseph? If folly be laid to his charge that went but about to lay up the fruits of his own grounds e Luk. 12.20. , shall not bitter things be written against them that enter into the fields of the Fatherless, and devour the houses of Widows? Si stultus est qui recondit sua f Aug. de verbis Domini serm. 19 , vos invenite nomen eius, qui rapit aliena. If he be a fool which hoardeth up his own, find ye out a name for him that taketh away another man's. An application of the Text to the present solemnity of the fift day of August. But all this while I may say unto myself, as the Lepers that met with the spoils of the the Host of the Syrians, one to another g 2. King. 7.9. , I do not well. This is a day of good tidings, and shall I hold my peace? This is a day which the Lord hath made (as truly may it be said of our present Sovereign's preservation, as of David's either coronation or exaltation) & shall we not rejoice and be glad therein h Psal. 118.24. ? Shall I not entreat in my speech of the King, and of his great deliverance? Let the leprosy of these cleave as inseparably unto me, as ever the leprosy of Naaman did cleave unto Gehezi i 2. King. 5.27. , if it be not as joyful a thing unto me to speak of the honour of this day, as it was to those four Lepers to publish in Samaria the the happy tidings of the Syrians flight Oh that my tongue were as the pen of a ready writer k Psal. 45.1. , that my voice were lifted up as a trumpet l Isai 58.1. , to found out unto you the great works of our God, and the mercies that he hath showed unto his anointed. And that the words of my mouth may be as words spoken in due season, the matter that I will utter shall be built upon the foundation of this present Text. For I may be bold to say unto you, that even this day hath this Scripture been fulfilled in our ears, which have heard of, and in our eyes, which have seen, certain trees that budded forth (for that they brought it not to maturity, it was the Lords doing) corrupt, rotten, abominable fruit (quis potest verbis aequare dolorem?) cut down with the Axe of divine indignation, and thrown into the fire, even into the fire of hell. What these trees were, what their fruit, & how hewn down, audite & obstupescite, behold, and in beholding wonder with great marvel. These Trees then (which, as time the mother of truth, hath manifested, had many spreading branches m Restalrigge with his servant Boux. and Sprotte their accessary, with other aid, mentioned in Restalrigges' letter to the Farl of Gowry. See Sprottes arraignment. ) were not the Thistles of Lebanon, exalting themselves against the Cedar n 2. King. 14 9 ; nor yet the Brambles of the wood, desiring to be anointed Kings o judges 9.15. , (although Thistles and Brambles, for their pricking and piercing) for then it had been easy to have trodden down such Thistles, a fire would quickly have come out of the Cedar, and have consumed such Brambles: But they were a couple of the Oaks of Bashan, (so the Prophet calleth the mighty men of the Land p Esay 2.13. ) a pair of brethren; a Simeon and Levi, brethren in evil q Gen. 49.5. ; joah and Abishai sons of Zeruiah, that thought to have been too hard for our David r 2. Sam. 3.39. : Neither were they Trees of the Forest, open enemies, against whom there might have been, either defence, or hiding s Psal. 55.12. strangers for Nation or Religion, as Egyptians to Hebrews, who held it abomination to eat bread one with another t Gen. 43.32. ; as jews to Samaritans, who meddle not one with another u john 4.9. , (which yet should not have touched Gods Anointed x Psal. 105.12.13.14. ; for was not the Amalekites blood upon him for touching of Saul the Lords Anointed, though he were a stranger and no Subject y 2. Sam. 1.16. ) But even Trees of the Garden, men of the same lip and speech, that were in subjection under this Cedar, owing him a service in the Lord, with their goods, body, yea the sacrifice of their dearest blood, men worshipping the same God with him after the same manner, to whom there was one Lord, one faith, one Baptism with him z Ephes. 4.5. , who professed as Ruth to Naomi, thy God shall be my God a Ruth. 1.16. ; and who went together into the house of the same God, as companions in the same Religion b Psal. 55.14. ; yea Trees so clad in the leaves of an outward seeming zeal, that even this very day, the elder of them kept an Ahabs' fast, when Naboth must die c 1. King. 21.12. and with Absolom pretended a vow, when he would rebel d 2. Sam. 15.8. , came and stood before God in his House * Alexander would have his Majesty arrive there, whilst the Earl his brother was at Sermon. See Gowries' conspiracy. , vouchsafing an care to the Gospel of peace, which hath brought and taught all peace, when war and blood was in his heart; when he purposed to have mingled his sacrifice with the blood of his Sovereign, as Pilate did the Galileans blood with their sacrifices e Luke 13.1. : so dangerous, so pernicious is the devil, when he is clothed in white, when he cometh in the shape of an Angel of light f 2. Cor. 11.14. . These were the Trees, Now for the ill friute that only blossomed, budded forth out of them (for the most High blasted it that it could not come to maturity, as that of Rechab and Baana, who smote King Ishbosheth on his bed and slew him g 2. Sam. 4.7. , it was the fruit of sedition, of rebellion, which is as the sin of witchcraft h 1. Sam. 13.52 , of lifting up their hands with Absolom against the Father of their Country; yea of laying violent bloodthirsty hands upon him, who was to them and is to us, the light of our Israel i 2. Sam. 21.17. , and the breath of our Nostrils k Lam. 4.20. , whom they should have feared to have laid hands on l 2. Sam. 1.14. , as being their Master the Lords anointed m 1. Sam. 24.7. & 26.9. , yea as being a righteous person (as David aggravateth the sin of Rechab and Baana, for slaying a righteous person n 2. Sam. 4.11 ) one cuius virtutes nullo vitiorum confinio laeduntur, as Pliny said of trajan, whose virtues are impaired with no neighbour vices, who never was an Ahab, to spoil any Naboth of his Vineyard o 1. King. 21.16. , nor a Manasses, to defile the streets of his Cities with innocent blood p 2. King. 21.16 , (so far is he from that, that he hath pardoned many railing Shemeis, bloody joabs, and rebellions Absoloms, and would even with good Theodosius, etiam mortuos in vitam revocare, wish them alive that are dead) nor an Herod, to take away another's wife q Math. 14.4. : One, to whom the Church of God doth even owe itself, not only for being nursed up with the milk of his Breasts, but also for the service that he hath done to Zion in publishing Apologies in her defence, and showing himself to be a defender of the faith, not only in a Complemental Title, but also in actual performance. One, whom the Commonwealth hath found as a Nebuchadnezzars Tree r Dan. 4.9. , a King reigning in righteousness, and being an hiding place from the wind, a cover from the tempest, as Rivers of water in a dry place, as the shadow of a great Rock in a weary land s Esay 32.2. : And one, of whom all his Subjects do for his walking in and out before them, Eadem secretò quae palam loqui t Seneca. , speak none otherwise in secret, then openly. This was their naughty detestable fruit; Now for the cropping of it in the bud, for the hewing down of such corrupt Trees, well spoke even wicked jesabel; Had Zimri peace when he slew his Master u 2. King. 9.31 : Had these men peace, when they sought, attempted to have slain their Master the Lords Anointed, and had so far gone on in their wickedness, that they had brought him as a bird into the snare of the Fowler; and had dealt with their Sovereign, as the evil servant with his fellow, laid hands on him, and taken him by the throat x Math. 18.28. ? No, but even when there was but a step between his soul and death, the Lord stirred up the spirit of some of those mighty men, whom this our David had y Sir john Ramsey, Sir Thomas Ers●ins, Sir Hugh Heries, and one Wilson a servant. , whose hands clave unto the sword, and unto whom the Lord gave great victories that day z 2. Sam. 23.9.10. , so that they did beat them as small as the dust, and tread them flat as the clay of the street a Psal. 18.42. . And as they thought to have done not only to their brother, but also to their master, so were they retaliated, so was it done to them, life for life, blood for blood b Deut. 19.21. , (blessed are they for rewarding them as they would have served the Lords anointed) although in this case there was great disproportion, they seeking his life who was worth ten thousand of the vulgar c 2. Sam. 18.3. : yea & they found there was no enchantment against jacob, no divination against Israel d Num. 23.23. , Gowries' enchanted characters, wherein he did trust, could not keep his body from the sword, nor his life from destruction e See Gowries' corspiracie. . And for their casting into fire, even into the fire that never goeth out f Mark. 9.43. , although we must be sparing in judging any who have a master of their own to stand or fall to g Rom. 14.4. , although Mayor sit dei benignitas (as saith S. Austin) quam omnium hominum iniquitas, the goodness of God be greater than the wickedness of all the men in the world, so that a man may be received to mercy inter pontem & fontem, between the bridge and the brook: Yet if rebellion threw Adam out of Paradise, cast the Angels down out of heaven into hell h 2. Pet. 2.4. , how shall these rebels, these traitors ever escape the condemnation of hell, and be saved in the day of the Lord? Nay, if judas, in whom there was a kind of remorse, (for the Holy Ghost saith of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Mat. 27.3. He Was sorry that ever he had done the deed) and who took the deepest revenge of himself that could be, (for he went and hanged himself) be yet gone into his own place k Acts 1.25. , even hell prepared of old for him, whither are they gone, who with Corah, Dathan, and Abiram died in their trespass l Num. 16.33. , were never pricked in heart, but stood in defence of the deed, died in defence of it, and breathed out their last breath with sorrow that they had not the wit m Alas I had not the weight of it, said Alexander. See Gowries' conspiracy. , to have imbrued their hands in majesties sacred blood, but even in infernum inferius into the nethermost hell? And so ever let his enemies perish, let the enemies of our Lord the King, and all that rise to do him harm, be as those two brethren, but upon himself let his crown flourish, and let the Lord speak of his house for a great while n 2. Sam. 7.19. , that there may never want a man of his posterity to sit upon the throne of great Britain so long as the Sun and Moon endureth. And for ourselves let us praise the name of our God with a song, & magnify him with thanksgiving o Psalm. 69.30 , who giveth so great deliverance unto his King, and showeth mercy unto his anointed, and to his seed for evermore p Psalm. 18.50 . Yea let us cry with Ahimaaz, blessed be the Lord which hath shut up the men that lift up their hands against my Lord the King q 2. Sam. 18.28. blessed and thrice blessed be the name of the Lord, that reserved him in meliora tempera, for better times, that he might set him on the throne of our Israel, and make him king to do equity and righteousness r 2. King. 10.9. . And let the King himself rejoice in the Lord's strength, even rejoice greatly in his salvation s Psalm. 21.1. , and praise his God which gave him not as a prey unto their teeeh, but even then when there was but a step between his soul and death, sent from heaven, and saved him from thereproach of them that would have swallowed him up t Psam. 57.3. , redeemed his life from the very brinks of the grave, and crowned him with mercy and compassion u Psalm. 103.4. . So that God which hitherto hath saved him from the Lion and the Bear, will hereafter also (for so he may with David, ex antecedentibus colligere consequentia, from the bypassed experiments of God's providence towards him, gather what will follow hereafter) rescue him from those uncircumcised Philistims that at any time rise up against him x 1. Sam. 17.36 , and which hath crowned him here on earth with a corruptible crown, will crown him hereafter with a crown incorruptible, and give him a kingdom that cannot be shaken, reserved in Christ jesus, to whom with the Father and the Holy Ghost be glory for ever and ever. Amen. FINIS.